how can one and the same thing be at
the same time in one and in many things? These, Protarchus, are the real
difficulties, and this is the one and many to which they relate;
they are the source of great perplexity if ill decided, and the right
determination of them is very helpful.

PROTARCHUS: Then, Socrates, let us begin by clearing up these questions.

SOCRATES: That is what I should wish.

PROTARCHUS: And I am sure that all my other friends will be glad to hear
them discussed; Philebus, fortunately for us, is not disposed to move,
and we had better not stir him up with questions.

SOCRATES: Good; and where shall we begin this great and multifarious
battle, in which such various points are at issue? Shall we begin thus?

PROTARCHUS: How?

SOCRATES: We say that the one and many become identified by thought, and
that now, as in time past, they run about together, in and out of every
word which is uttered, and that this union of them will never cease, and
is not now beginning, but is, as I believe, an everlasting quality of
thought itself, which never grows old. Any young man, when he first
tastes these subtleties, is delighted, and fancies that he has found
a treasure of wisdom; in the first enthusiasm of his joy he leaves no
stone, or rather no thought unturned, now rolling up the many into the
one, and kneading them together, now unfolding and dividing them; he
puzzles himself first and above all, and then he proceeds to puzzle his
neighbours, whether they are older or younger, or of his own age--that
makes no difference; neither father nor mother does he spare; no
human being who has ears is safe from him, hardly even his dog, and a
barbarian would have no chance of escaping him, if an interpreter could
only be found.

PROTARCHUS: Considering, Socrates, how many we are, and that all of us
are young men, is there not a danger that we and Philebus may all set
upon you, if you abuse us? We understand what you mean; but is there no
charm by which we may dispel all this confusion, no more excellent way
of arriving at the truth? If there is, we hope that you will guide us
into that way, and we will do our best to follow, for the enquiry in
which we are engaged, Socrates, is not unimportant.

SOCRATES: The reverse of unimportant, my boys, as Philebus calls you,
and there neither is nor ever will be a better than my own favourite
way, which has nevertheless already often deserted me and left me
helpless in the hou